Church of God, New World Ministries

The Doctrine Of The Trinity

In the same league with the Roman teachings on Sunday, Easter, and Christmas is the Romish dogma of the Trinity. This dogma is so widely acclaimed that it scarcely requires definition. Yet few people, if any, seem to understand it. Most people feel that belief in the trinity simply affirms their faith in the Father, and in the Son, and in the Holy Spirit. In truth, belief in the trinity actually affirms belief in a certain relationship existing between these three. This relationship is so cardinal in the doctrine and teachings of the average church that it does not need to be proven; it simply is. Hymn books state plainly: “God in three Persons, Blessed Trinity.”

Bible scholars, in their attempt to illustrate this relationship use phrases such as: “transcending finite comprehension,” implicit rather than explicit,” “mysterious,” “incomprehensible “and “absurd.”

Dr. Herbert Lockyer states this about “The sacred mystery of the Trinity:” “. . . . . natural reason may not be able to grasp and explain the Trinitarian concept because the Three-In-One God is beyond our understanding, the truth should not be doubted on account of its mysteriousness. Are we not surrounded by mysteries? . . . . the one God in three Persons is an audacious conception . . . . a divine riddle. Granted that there is not presented a formulated definition of the Trinity . . . . . .the term Trinity is not found in the Bible. It is affirmed that the word Trinity itself was first formally used at the Synod held at Alexandria, in A.D. 317. Triads of divinities can be found in many religions. In the Nicene Creed of A.D. 325 we have a Trinitarianism in which the three Persons are divine and are of one substance . . . . . this sacred doctrine is above reason.”

When we hear opinions, history, and admissions such as the above then we should be able to better evaluate the worth of this dogma, and to reject these “traditions of men” who, by their own admission, don’t know what they are talking about. We should rather seek “sound words,” “understanding,” “the simplicity that is in Christ,” and knowledge “hidden . . . . .from the wise and prudent” and “revealed . . . . unto babes.”

Of course man is finite, limited; and God is infinite. But should we feel that the knowledge the Almighty has seen fit to give us in the Bible is totally beyond our comprehension? No, we shall presently see how the doctrine of the trinity has been an instrument to hide and repress the Gospel of the Kingdom.

The Sh’ma (Deut. 6:4-9) has always been one of the basic tenets of the Jewish faith:

“Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all they might. And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children and shall talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for assign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the post of thy house, and on thy gates.”

These words are from the same inspired Hebrew Scriptures that promised a Saviour, a Messiah. The Hope of the Hebrew faith was toward Yeshua ha Messiah (Jesus Christ). The apostle Paul, after his conversion, remained a firm adherent to this Hebrew monotheism which is reflected in the Sh’ma. To Paul, as to Abraham, Moses, the other apostles, and Christ, God was “the Father.” “For there is one God and one mediator between God and man, the man Christ Jesus” (I Tim. 2:5).

Paul distinguished the Messiah from God, as a personal and spiritual Being, inferior and subordinate to the supreme Deity. The Son of God, being God’s Son, is of the Family of God; but is not the Father. Paul’s faith rested on “One God, and one mediator between God and men.” More than one hundred verses in the New Testament speak definitely of our Lord being the Son of God. On the occasion of His baptism, the Father in heaven (through an angel) spoke these words: “This is my beloved Son, in whom I am well pleased.” God spoke again at the mount of transfiguration: “This is my beloved Son, in whom I am well pleased; hear ye him” (Matt. 17:5). When Christ ascended to heaven He “Sat on the right hand of God” (Mark 16:19). The Father and the Son were and are always in harmony with each other; as a father-son relationship should always be. The Son said in John: “Holy Father, keep through thine own name those whom thou has given me that they may be one, as we are.”

Some point to this verse for proof of a trinity: “. . . . . baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” But do these verses of the Bible suggest that they together, as a trinity, constitute or form one Supreme Deity? Does the verse state that the Father, Son, and Holy Spirit are “co-equal?” No, there is nothing in the Bible to indicate this. Some Bible scholars even question that “. . . . . the name of the Father, and of the Son, and of the Holy Spirit” was actually a part of the inspired Scriptures, Eusebius, a third century Christian apologist, quoted the verse in a shorter form: “Go ye therefore and teach all nations, baptizing them in my name” rather than using the form now found in the Bible: “. . . . . baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” W.C. Allen states that “There is much probability in the conjecture that it is the original verse of the gospel, and that in the second century the longer clause supplanted the shorter “baptizing them in my name.” An insertion of this kind, derived from liturgical use, would have rapidly been adopted by copyists and translators.”

There is no recorded instance where the apostles baptized using the “Name of the Father, and of the Son, and of the Holy Spirit.” The personal name of the Father was very sacred to the Hebrews indeed. During the time of Christ, and before, this name was spoken only once a year and by only one man-- The high priest on the Day of Atonement. When the Scriptures were read, the word Adoni (Hebrew for Lord) was substituted for the name of the Father. The parallel passage in Mark 16:15-16 omits the phrase in question. Mark is believed to be the oldest of the four gospels.

Another verse used by those who teach the trinity is I John 5:7: “For there are three that bear record in heaven, the Father, the Word, and the Holy Spirit: and these three are one.” Adam Clark states that this verse is very likely not genuine. “It is wanting in every MS, one excepted.” It is omitted from most newer translations (including the New American Standard, Moffatt, Goodspeed, Williams, New English, and the RSV).

Let’s use a literal illustration that may help to understand the real relationship between the Father, Son and Holy Spirit. Christ is between us and God as a Mediator, and is the One through whom the power flows to us who are the light that illuminates. This is the same as the electric power plant creating electricity which comes into our homes by the wire that connects the power house (God) to the light bulb (person) so it can illuminate and give light. Messiah is the wire through whom the power flows.

Thus, the real relationship is, God the Father, Christ the Son of God, two entities: and the Holy Spirit which is power from God that flows into us through Jesus and illuminates us. This is why the Maser said, “Ye are the light of the world” (Matt. 5:14).

Since the word “trinity” is not found in the Bible, and its teachings of three co-existant and co-eternal Beings forming one God are also not in the Scriptures, where did the idea originate?

The idea of the trinity is first identified by Mr. Layard in his book Babylon and Nineveh on page 160. He writes: “The ancient Babylonians, just as the modern Romans recognized a triune godhead.”

The idea of a trinity is recognizable in most all religions of the ancient nations of the world, but it can be traced back directly to the ancient Babylonian Mystery Religion. It began with Semiramis "the mother of god.” She, her husband the sun, and their child Tammuz, made up the triune belief. “To symbolize that doctrine of the Trinity, they employed, as the discoveries of Layard prove, the equilateral triangle, just as it is well known the Romish Church does to this day.” The Babylonian belief evolved later to a faith in the “father,” “the spirit of the father incarnate in the human mother,” and “a son, the fruit of the incarnation. This meant that the mother became like god, the father, and went to live with him after her son was born. This concept of the trinity came to be accepted by the early Roman Catholic Church, and was accepted as dogma after much controversy in 325 A.D. by the Council of Nicea.

From the ancient Babylonian trinity of Nimrod, Semiramis and Tammuz also came the Roman trinity of Jupiter, Juno, and Minerva about 509 B.C. In 493 a temple was built in the Circus Maximus to the Greek trinity: Demeter, Dionysus, and Persephone, under the Latin names of Ceres, Liber, and Libera.

Those familiar with history know the Roman Kingdom to be the one represented by the “ten-horned beast” of Daniel 7.This kingdom (Dan. 7:23-24) was to subdue three kings. The Roman Church was responsible for the plucking up of these three “horns,” or “kings.” These three kingdoms were the Vandals, Heruli, and the Ostrogoths. The last of these three to be overcome by Rome was the Ostrogoth kingdom in 554 A.D. These deriving their name “Arian” from Arius of Alexandria, a noted theologian and teacher of his day. It was this man, Arius of Alexandria, who fought against acceptance of the doctrine of the trinity at the Council of Nicea. The majority of the Council believed, as do the Catholics today, that Mary was the mother of God, and that Jesus was God the Father upon the earth. They believe that while present on the earth, God was absent from heaven.

Arius believed that “The Father, the Word (Son), and the Holy Ghost (Spirit)” (I John 5:8) were one in purpose, one in belief, one in object, and deed. But Arius also believed that while Jesus Christ was upon the earth, His Father was in heaven to whom He prayed. It was Arius’ belief that the Messiah was God on earth, only to the extent of His being the Son of God. He did not object to Christ being called God, for He was and is the Son of God, and therefore takes upon Himself, not only the likeness and power, but may have also the name of His Father.

The three Arian kingdoms stood behind Arius against the Babylonian doctrine and held to the faith of the “earth Church.” The Roman Church considered them to be heretics. Arius was excommunicated and the Arian kingdoms were uprooted. By this means the Babylonian/Roman dogma held sway: “That the virgin Mary was the mother of God, that Jesus was actually God upon earth, and while here was absent from heaven. When He ascended back to heaven, Peter took His place on earth and thus the succession of popes from St. Peter down.” They claim that each pope has stood in the place of God on earth.

So it is that in yet another way the Romish Church has proven itself the fulfillment of Bible prophecy relative to the false and evil power which was to arise; for in II Thessalonians 2 we find: “Who opposed and exalted himself above all that is called God so that he as God sits in the temple of God, showing himself that he is God.”

From Catholics Works of the 16th Century, London; we find these boasting words of blasphemy: “All of the twenty-eight titles ascribed to Jesus in the Scriptures are ascribed to the pope. To make war on the pope is to make war on God, for the pope is god, and god is the pope.”

Uncounted multitudes have followed the path that the popes of Rome have directed them upon. This path has always been the broad and well-traveled course that the majority have taken. The Lamb of God taught that” “wide is the door and broad is the road which leads to destruction, and many are those who travel on it” (Matt. 7:13). He taught that it would be the minority who selected the narrow door and the difficult road which leads to salvation: “O how narrow is the door and how difficult is the road which leads to life, and few are those who are found on it” (Matt. 7:14 Lamsa).Truth today, as when He spoke those words, will not be proven by a popularity contest or a Gallup Poll. Christ never expected the true Church to be large, He called it a “little flock.”

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